This is implicit in the qualifications of elders: First, they must be of a godly character: their character demonstrates their fitness for office and fitness as an example. Second, they must be able to instruct.

The letter is structured around the command to teach right doctrine:

1:3-4: Initial command

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine,

4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith.

6:20-21: Closing command

20 O Timothy, guard the deposit entrusted to you. Avoid the irreverent babble and contradictions of what is falsely called “knowledge,”21 for by professing it some have swerved from the faith. Grace be with you.

Command: Protect the doctrine delivered to you.

Enemy: those who teach a different doctrine.

Purpose: Right doctrine leads to faith.

End sought:

1:4

The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith.

1:6-11 charts the movement from wrong doctrine to wrong life. He ends the proposition that a sinful life does not “accordance with the gospel of the glory of the blessed God with which I have been entrusted” (v. 11).

vv.12-17: Paul gives praise that God who transformed him by faith.

vv.18-20: Paul makes two argument to encourage Timothy to this work: (1) God selected him for this work (v. 18; 2 Tim. 1:6); (2) those who have swerved from the doctrine have shipwrecked (v. 19-20).

Mechanics of instruction:

Prayer for leaders/peaceful life: 2:1-7

Selection of instructors

Men, not women: 2:8-14

Only certain men: 3:1-7

Selection of deacons (men and women): 3:8-13

Encouragement and warning:

The supernatural redemptive nature of faith: 3:14-16

Warning about false teaching: 4:1-5

Train yourself: 4:6-10

Avoid needless wrangling 4:7

Train to godliness: 4:8

Remember the end: 4:9

Train others: 4:11-16

Propositional instruction: 4:11

Be an example for others to imitate: 4:12-15

Details on manner of life: 5:1-6:3

Effectively fleshes out the household codes in Ephesians and Colossians.

Notes: a defective life denies the faith (5:8).

Special rules involving widows: 5:9-16

Special rules respecting elders: 5:17-25

These rules concern the conduct and treatment of elders. Thus, this relates to the imitation basis of discipleship.

Instruction about instruction: 6:2b-5

Give these instructions: 6:2b

Those who pursue a different doctrine will be those who create division: 6:3-5

One great source of unhappiness in the world, a copious and perennial spring of bitter waters, is discontent,—dissatisfaction with the situation, as to time, place, and circumstances, in which Divine providence has placed us.

This entire section seems to tie together by examining one’s response to the brokenness of the world in light of the sovereignty of God. In effect, Qoheleth turns the argument from harm on its head. While the skeptic argues how can God permit evil? Qoheleth presumes harm because we are on this side of the Fall – which brought on death. We are always unhappy where God has placed us, because God has placed us on this side of the Fall.

The overarching move of the book is to force out of any false comfort, any belief that the creature can make us happy or that death can be avoided. Thus, having told us to solemnly acknowledge our status, Qoheleth next rules out any complaint or avoidance of the implications. We may and should enjoy kindness which God has provided to alleviate our sorrow; but, we must not think God can be avoided. We must humbly receive what he has given:

6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs. 1 Timothy 6:6–10 (ESV)

VERSE 7:

7כִּ֥י הָעֹ֖שֶׁק יְהוֹלֵ֣ל חָכָ֑ם וִֽיאַבֵּ֥ד אֶת־לֵ֖ב מַתָּנָֽה׃

For oppression/brutality/extortion makes foolish a wise man,

And it destroys his heart, a gift/bribe.

134. כִּי Surely (Eng. Vers.), or But (M. Stuart). הָעשֶׁק, see 5:7: Gesenius and Lee say it is here put by meton. for unjust gain, conf. Levit. 5:23; Ps. 62:11: the Eng. Vers. oppression may mean either that practised by the wise man, or of which he is the object, and sees others to suffer. יְהוֹלֵל makes foolish, or mad,a Poel Imperf. (§ 55, Rem. 1), conf. 1:17, LXX., περιφέρει. Desvœux and Holden render it, “gives lustre to,” and suppose allusion to be made to the beneficial effects of affliction when rightly borne, and that these are contrasted in the next clause with the injurious effect of prosperity, the gift of fortune: but rather the term refers here to the injurious effect of power on a wise man, who is tempted to its abuse;b see, e.g., the contrast between the character of Tiberius before, and after, his accession to power, Tacit. Annal. vi. 51. וִיאַבֵּד contrac. for וִיְאַבֵּד conf. ver. 3, Piel Imperf. “destroys,” i.e., corrupts (Gesen. Lex.), lit., causes to go astray, from אָבַד to be lost, to wander, 3:6; though mas. it has here a fem. subj., as is often the case when the verb precedes (§ 147, a). מַתָּנָה a gift, here a bribe, i.q., שֹׁחַד, Ex. 23:8. M. Stuart remarks that in Arabic Hakem (= חָכָם) means magistrate, and that not improbably it does so in this passage, for it is the corruption of a judge to which the gift (bribery) refers. Bribery was expressly forbidden by the Mosaic Law, Ex. 23:8; Deut. 16:19.c

J. Lloyd, An Analysis of the Book of Ecclesiastes: With Reference to the Hebrew Grammar of Gesenius, and With Notes Critical and Explanatory (London: Samuel Bagster and Sons, 1874), 89.

This is an interesting but confusing proverb – how does abusing a wiseman make him foolish? Fredricks writes:

I surmise that the wise is not the victim here but instead is the one guilty of extortion. Even the wise can sin (7:20) and stoop to intimidating another person physically, emotionally, legally or even ecclesiastically. This could include requesting or implying that a bribe be made by another to receive a favorable action, as well as offering a bribe oneself to derail someone else from justice. But the result is the shattered heart of the wise person whose conscience is still not calloused enough to remain unaffected by the abuse of any leverage.

Fredricks, Ecclesiastes, 169. The mere act of sin has a destructive effect upon the one who engages in it – this makes much more sense both theologically and psychologically. Similarly:

The reason is here assigned why the happiness of fools is so short. They work their own ruin. Sin deprives them of their understanding, and when that has vanished destruction cannot be far off. First the mens sana is lost, and then follows ruin. First the soul dies out, and afterwards the body is cast on the flaying ground. Parallel is Proverbs 15:27, “he that is greedy of gain destroyeth his own house, and he that hateth gifts shall live.” For oppression maketh the wise man mad. עשק, “oppression,” as exercised by the Persian tyrants (Psalm 62:10). Oppression befools, makes mad: every tyranny has a demoralizing influence on him who wields it; it deadens all higher intelligence, and takes away consequently the preservative against destruction. “The wise man” here is not one who is still such, but who ought to be, and might be, and has in part been such. “The wise man”—so might the Persian still be designated at the time of Cyrus. And a gift destroyeth the heart. Under oriental tyrannies everything was to be had for presents. According to the parallel, “befools, makes mad,” the heart is brought under consideration as the seat of the understanding: compare Jeremiah 4:9, “and it shall come to pass at that day that the heart of the king shall perish and the heart of the princes,” that is, they shall lose their prudence, their power of reflection.

15 He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe, who stops his ears from hearing of bloodshed and shuts his eyes from looking on evil, 16 he will dwell on the heights; his place of defense will be the fortresses of rocks; his bread will be given him; his water will be sure. Isaiah 33:15–16 (ESV)

And you shall take no bribe, for a bribe blinds the clear-sighted and subverts the cause of those who are in the right. Exodus 23:8 (ESV)

But the evil falls back upon the oppressor himself. One selfish principle naturally begets another. The act of oppression is often traced to the gift tendered as the price of the oppression—destroying his heart—blotting out every principle of moral integrity, rendering him callous to suffering, and deaf to the claims of justice. (Prov. 17:23.) Good reason was there for the Mosaic veto, restraining the influence of gifts. (Exod. 23:8; Deut. 16:19.) There is indeed peril on both sides. Tyranny forces to irrational conduct; bribery to lack of feeling. The standard of the Bible is the only security. “He that ruleth over men must be just—ruling in the fear of God.” (2 Sam. 23:3.) When the Bible is reverenced as the Book of God—the sole rule of faith and practice, “a man’s wisdom will make his face to shine” (Chap. 8:1); and godliness will enrich the land with the precious fruit of “whatsoever things are honest, just, pure, lovely, and of good report.” (Philip. 4:8.)

Charles Bridges, An Exposition of the Book of Ecclesiastes (New York: Robert Carter & Brothers, 1860), 182.

IT is evident, that what is said, in the first of these verses, of the tendency of oppression to “make a wise man mad,” may be understood either of the suffering or of the exercise of oppression.—The former, it is needless to prove, serves to fret, and harass, and exasperate the spirit; so that there are not wanting instances, in which men, even eminent in reputation for wisdom, have, by its long continuance, by their being the constant victims of injustice, privation, insult, and violence, been worked up to a pitch of absolute phrenzy; have given way, after long and difficult restraint, to the burst of ungovernable indignation, and have acted the part of madness, rather than of considerate sobriety.—Moses, describing the unrighteous oppression which, amongst other curses, should befall the Israelites under the Divine visitation for their sins, concludes in these words:—“Thy sons and thy daughters (shall be) given unto another people, and thine eyes shall look and fail for them all the day long; and (there shall be) no might in thy hand. The fruit of thy land, and all thy labours, shall a nation which thou knowest not eat up; and thou shalt be only oppressed and crushed alway: so that thou shalt be mad for the sight of thine eyes which thou shalt see.”*

I am disposed, however, to understand the expression in the passage before us, as relating to the oppressor, rather than to the oppressed. The possession of power carries in it a strong temptation to its abuse; a temptation before which even men who had borne a previous character for wisdom, have not seldom fallen. And when a man, even a wise man, exalted to power, once gives way before the tempting inducements to its corrupt employment, the very exercise of oppression tends to infatuate and bewilder him. It blinds his judgment, it perverts his principles, it hardens his heart, it changes his character. A contention arises in his bosom between the love of power, with the profit of its abuse, on the one hand, and the remonstrances and upbraidings of conscience, on the other. The reluctance too, so mighty in human nature, to own an error, produces a passionate impatience of reproof and counsel, which is proportionally the more vehement, as he is inwardly sensible he is wrong. This state of mind drives him forward to measures of new violence; the very opposition of conscience, reacting, as an irritating stimulus, in the contrary direction, the anger at its torturing remonstrances producing a desperate effort to silence and to banish them; as when a man, to show his indignant scorn of rebuke, repeats his fault more offensively than before. One step leads on to another; till his conduct, losing all the characteristics of wisdom, becomes like that of a man bereft of reason, and swayed by the derangement of passion.

One of the reasons for preferring this interpretation of the former part of the verse, is its affording so clear a connection with the latter:—“and a gift destroyeth the heart.”—“A gift” is a bribe to oppression. The taking of gifts was prohibited by the law of Moses, on account of the same corrupting tendency that is here ascribed to them. The man, indeed, who consents to receive a gift, known to be bestowed with such an intention, is already corrupted. “Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. Thou shalt not wrest judgment: thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the Lord thy God giveth thee.”*—“A gift destroyeth the heart.” It operates as a temptation. It undermines the principles of impartial equity, and deadens the feelings of humanity and mercy. It perverts the moral sentiments, and leads to the wo denounced on the man who “calls evil good, and good evil, who puts darkness for light, and light for darkness.”

The construction is a standard better than construction (tob +mem + noun).

Interestingly, the words “end” and “beginning” are both plural, which the word “thing” (dabar, word, thing, matter) & the personal pronoun “its” are singular. Seow writes that it is possible that the original reading was a plural “matters” (the m which would mark matters as plural was dropped by the proximity to m which begins the next word). However, he rejects that possibility on two grounds: (1) the pronominal suffix at the end of “beginning” is singular (its); and (2) the LXX also has a singular pronoun, autou. Since the possessive pronoun refers back to “thing/matter”, the noun must have been singular also.

Dabar, thing may mean “word”. The LXX has logos (word) at the translation. Lloyd

135. This verse is connected with the foregoing, and recommends to wait patiently, and see how oppression turns out in the end, rather than haughtily to resent it. דָּבָר a business, or a thing (Eng. Vers.), i.e., the oppression just spoken of. This rendering suits the context better than the λόγων of the LXX., orationis, Vulg., which Le Clerc, Grotius, and Gousset explain of strife and contention. As a general truth the saying is applicable to every affliction which is sanctified to us; see Heb. 12:11; 1 Pet. 1:6, 7, and conf. Job 1. with Job 42:12.

J. Lloyd, An Analysis of the Book of Ecclesiastes: With Reference to the Hebrew Grammar of Gesenius, and With Notes Critical and Explanatory (London: Samuel Bagster and Sons, 1874), 90. Similarly, Stuart:

What he means is, that the end of this matter of oppressing will show at last the true state of the thing; and that it is better to wait—to exercise forbearance of mind, than haughtily to resent the injuries received. We might expect קֹצְררוּחַ, hastiness of spirit, in contrast with אֶרֶךְרוּחַ. But haughtiness is the passion which most and quickest of all resents oppression, being very sensitive to indignity. The caution is, not to move too hastily in such a matter, but to wait, and see how it will turn out in the sequel.

Long of spirit is an idiom which means patient. Compare Exodus 9:6, “shortness of spirit” means impatience. Longmen suggests, “Better long patience than soaring pride” (187).

Discussing the connection the two halves of the verse, Longmen writes, “R.N. Whybray has suggested a plausible connection between the two parts of the verse: ‘self-control is needed to carry though any project.’ I would go on tot add that on one can know the outcome of anything until it is completed, patience not pride is called for, the latter presuming to control the future or outcome. Crenshaw quoted the proverb in 2 Kings 20:11: ‘Let not the person putting on armor brag like the one taking it off.”” (188).

To wait calmly for the result of an action, not to be hasty in arraigning Providence, is the part of a patient man; while the proud, inflated, conceited man, who thinks all must be arranged according to his notions, is never resigned or content, but rebels against the ordained course of events. “In your patience ye shall win your souls,” said Christ (Luke 21:19);

1 The plans of the heart belong to man, but the answer of the tongue is from the LORD. 2 All the ways of a man are pure in his own eyes, but the LORD weighs the spirit. 3 Commit your work to the LORD, and your plans will be established. 4 The LORD has made everything for its purpose, even the wicked for the day of trouble. Proverbs 16:1–4 (ESV)

6 Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, 7 casting all your anxieties on him, because he cares for you. 1 Peter 5:6–7 (ESV)

VERSE 9a:

אַל־תְּבַהֵ֥ל בְּרֽוּחֲךָ֖ לִכְע֑וֹס

Do not be quick/terrified in your spirit to be vexed

VERSE 9b:

כִּ֣י כַ֔עַס בְּחֵ֥יק כְּסִילִ֖ים יָנֽוּחַ׃

For vexation in the fold of fools it rests/settles down.

On the subject of anger St. Gregory writes, “As often as we restrain the turbulent motions of the mind under the virtue of mildness, we are essaying to return to the likeness of our Creator. For when the peace of mind is lashed with anger, torn and rent, as it were, it is thrown into confusion, so that it is not in harmony with itself, and loses the force of the inward likeness. By anger wisdom is parted with, so that we are left wholly in ignorance what to do; as it is written, ‘Anger resteth in the bosom of a fool,’ in this way, that it withdraws the light of understanding, while by agitating it troubles the mind” (‘Moral.,’ v. 78).

These two (vs. 8-9) ‘better than’ phrase interpret each other and imply that if one patiently waits until the end of certain matters, withholding judgment, one’s patience will prove wiser than jumping to self-centered conclusions at the start. Thus the verse supports the earlier contention that there is a season for everything ….. (170).

Ver. 9. Be not hasty in thy spirit to be angry. The anger or wrath is to be conceived as directed against God and the evil doers favoured by Him, that is, in this present case, against the heathen; compare Psalm 37:1, 2, 8. For anger resteth in the bosom of fools, who only look at the present and at once fall into error with regard to God and his providence if things go otherwise than in their view they ought to do. It is folly to fix the attention only on that which lies directly before our eyes, to speak wisdom in presence of the good fortune of the wicked: “as grass shall they be cut down, and as the green herb shall they wither,” and, “evil doers shall be rooted out, but they that wait on the Lord shall possess the land.” If we only do not make haste to be angry, the Lord will in his own good time remove all occasions to wrath out of the way. As the Berleburger Bible says: “blessed, on the contrary, is he who in all the events of life maintains a calm patience, equips himself with a spirit of humble submissiveness and magnanimous contentment, accommodates himself to good and evil times alike, and ever derives strength and quickening from the petition,—“thy will be done.”

Do not say why were the days, the first ones, they were best (better than) these

כִּ֛י לֹ֥א מֵחָכְמָ֖ה שָׁאַ֥לְתָּ עַל־זֶֽה׃

For (it is) not from wisdom that you ask unto this.

שָׁאַלְתָּ has here a subjunctive signification, thou wouldst not ask, as is evident from the context, which alone must decide it, since the indicative form of the verb is used to express the different moods. The construction of שָׁאַל with עַל־ only occurs once more in later Hebrew (Nehem. 1:2), in the earlier stages of the language it is construed with לְ (Gen. 43:7). זֶה, these, refers to הַיָּמִיםהָרִאשֹׁנִים, as is evident from the preposition עַל, concerning, after. The paraphrastic rendering of the Vulgate, (STULTA ENIM EST HUJUSCEMODI INTERROGATION), which is followed by Luther (denn du fragst solches nicht weislich), Coverdale and the Bishops’ Bible (“for that were no wise question”), the Geneva Version and the Authorised Version (“for thou doest not enquire wisely of this thing or concerning this”), and most commentators, refers שָׁאַלְתָּעַל־זֶה to the question מֶההָיָח, and thereby confounds it with שָׁאַלְתָּ־זֶה.

Christian D. Ginsburg, Coheleth, Commonly Called the Book of Ecclesiastes: Translated from the Original Hebrew, With a Commentary, Historical and Critical (London: Longman, Green, Longman, and Roberts, 1861), 375.

The same impatience leads a man to disparage the present in comparison with a past age.

Good is wisdom with an inheritance, and an advantage to those who see the sun.

The difficulty here is the word ‘im’ which may mean either “with” or “as” (Wisdom is as good as an inheritance). The “im” is translated “as” in Ecclesiastes 2:16 (For of the wise as of the fool). Seow cites Job 9:26 & 1 Chronicles 25:8 as examples of ki/im parallel mean like/the same as. The ESV/NASB95/KJV take the ‘im’ as “with”. The NIV/NRSV/NET take is as a comparative.

Verse 11a should be translated, “Wisdom, with an inheritance, is good.”165 Even the wise prefer prosperity to poverty. Those who possess both money and wisdom are under the protection of both.166 The superiority of wisdom, however, is that it guides one through difficult times and thus preserves life. Money, to the contrary, often vanishes in hard times.

Gordis suggests reading the בּ as כִּ“the protection of wisdom is like the protection of silver” (Gordis, 274); or as wisdom & wealth are a “double” protection (ibid).

literally, in the shade is wisdom, in the shade is money; Septuagint, Ὅτι ἐν σκιᾷ αὐτῆς ἡ σοφία ὡς σκιὰ ἀργυρίου, “For in its shadow wisdom is as the shadow of money.” Symmachus has, Σκέπει σοφία ὡς σκέπει τὸ ἀργύριον, “Wisdom shelters as money shelters.” The Vulgate explains the obscure text by paraphrasing, Sicut enim protegit sapientia, sic protegit pecunia. Shadow, in Oriental phrase, is equivalent to protection (see Numb. 14:9; Ps. 17:8; Lam. 4:20). Wisdom as well as money is a shield and defence to men. As it is said in one passage (Prov. 13:8) that riches are the ransom of a man’s life, so in another (Ch. 9:15) we are told how wisdom delivered a city from destruction. The literal translation given above implies that he who has wisdom and he who has money rest under a safe protection, are secure from material evil. In this respect they are alike, and have analogous claims to man’s regard. But the excellency—profit, or advantage—of knowledge is, that wisdom giveth life to them that have it. “Knowledge” (daath) and “wisdom” (chokmah) are practically here identical, the terms being varied for the sake of poetic parallelism.

J. Lloyd, An Analysis of the Book of Ecclesiastes: With Reference to the Hebrew Grammar of Gesenius, and With Notes Critical and Explanatory (London: Samuel Bagster and Sons, 1874), 92. Ginsburg rejects that reading:

Symmachus (σκέπεἷ σοφία ὡς σκέπει τὸ ἀργύριον, wisdom protects just as money protects), and the Vulgate (SICUT ENIM PROTEGIT SAPIENTIA, SIC PROTEGIT PECUNIA), who are followed by Luther (benn die Weisheit befchirmet, fo befchirmet Geld auch), Coverdale and the Bishops’ Bible (“for wisdom defendeth as well as money”), and the Authorised Version (“for wisdom is a defence and money is a defence”), ignoring the בְּ, have made some modern commentators to to regard it here as the so-called בְּ essentiæ. But this, to say the least, is an unnecessary deviation from the natural signification of this preposition, and necessitates us to supply the בְּ comparison. The explanation of Rashi (כלמישישנובצלהחכמהישנובצלהכסףשהחכמהגורמתלעשרשיבא, whoso is under the protection of wisdom is under the protection of money, because it is wisdom that brings riches), and Ibn Ezra (אזיהיההחכםחוסהבצלהחכמהובצלהכסף, then—i.e., when he has riches with wisdom, according to Ibn Ezra’s view of the preceding verse—will the wise man be protected both by the shelter of wisdom and the shelter of money), are as far-fetched as they are at variance with the scope of the passage. וְיִתְרוֹןדַּעַת, and, moreover, an advantage of wisdom is, takes up וְיוֹתֵר of the preceding verse, and hence shews that the latter is a noun, and that דּעַת is the same as חָכְמָה, wisdom, of which וְיוֹתֵר, and there is an advantage, is the predicate. The Septuagint’s rendering of וְיִתְרוֹןדַּעַתהַחָכְמָהוְנוֹ״ by καὶ περίσσεια γνώσεως τὴς σοφίας, and the advantage of the knowledge of wisdom, &c, which is that of the Chaldee וּמוֹתַרמַנְדְּעָאחוּמְתָאדְאוֹרַיְיתָא, taking דַּעַת as the construct with חָכְמָה, is contrary to the accents, and, if admitted, would yield the same sense which we have given to the passage.

Christian D. Ginsburg, Coheleth, Commonly Called the Book of Ecclesiastes: Translated from the Original Hebrew, With a Commentary, Historical and Critical (London: Longman, Green, Longman, and Roberts, 1861), 376-77.

וְיִתְר֣וֹן דַּ֔עַת הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ׃

And a profit/advantage (is) knowledge; wisdom preserves the owner/master of it.

בְעָלֶֽיהָ

The noun is plural. Longmen writes, “Here, the plural is honorific” (181).

תְּחַיֶּ֥ה

Wisdom giveth life to them that have it; lit., “it animates him” (תְּחַיֶה). חִיָה is not “to keep in life” (HITZIG), but “to grant life,” i.e., to bestow a genuine happy life. Comp. Job 36:6; Ps. 16:11; 38:9; Prov. 3:18; especially the last passage, which may be quoted as most decisive for our meaning. HENGSTENBERG lays too much stress on תְּחַיֶה in claiming for it the sense of reanimating, of the resurrection of that which was spiritually dead (according to Hosea 6:2; Luke 15:32, etc.); and KNOBEL too little, when he declares: “wisdom affords a calm and contented spirit.”

Preserves the life of him who has it is in Hebrew “it gives life to the one who masters it.” The causative form of the Hebrew verb for “live” describes giving life to something, bringing it to life; it is a dynamic action whereby life is given, restored, or “preserved.” Thus TEV “keeps you safe” seems rather weak by comparison. The translation can be “gives life,” “makes alive,” or possibly (as FRCL) “prolongs the life.” The person who is revived or given life is expressed as him who has it, literally “its masters” or “those who master it.” The Hebrew term denotes mastery or lordship and has been used in this manner in 5:11, 13 (“owner”).

It is not the work of creation, but the work of Providence which we are commanded to consider. God is over all; we can not, by our wishes and strivings, alter the course of things which be ordains. The man who is under the influence of this doctrine of religion has a better protection against disappointment and misery, than if he had an inheritance alone, or had to contend with the ills of life, by the aid which can be derived from a cold and speculative philosophy.

13. If the depravity of the times be so great, and injuries and corruptions so prevalent, that neither wealth nor wisdom can prove a defence against them; we are here directed to another act of wisdom, to look above the creatures, and all second causes, to the righteous hand and irresistible providence of God in them all; and where wisdom cannot improve our condition, nor render the times, or our neighbours, or our own affairs, so perfect as we could wish them, let us endeavour to manifest contentment, silence, and a humble acquiescence in the good pleasure of the Lord. There are many things which no human wisdom can rectify. In a public famine or pestilence, no ability of man can purge the air, or open the windows of heaven to supply us. In a shipwreck no wisdom of man can rebuke the winds and seas, and command a calm. But in all such cases wisdom must teach us to submit to God, and to wait upon him.—“See,” i. e. diligently view and take notice in the course of the world of God’s overruling providence. The Scripture commonly uses words applicable to the external senses to express the inward actions of the soul, ch. 2:24. and 3:10.—“The work of God;” namely, his righteous government of the world: when thou art apt to complain of the times, and the oppressions of the wicked, then remember, that how crooked soever things may appear, God orders and appoints all events; and it is vain to suppose thou canst rectify every evil of which thou art tempted to complain: for the divine decrees are unalterable, like mountains of brass, which cannot be moved, Zech. 6:1; ch. 1:15; therefore in patience possess thy soul.—“For who can make that straight which he hath made crooked?” This shews the unalterableness of God’s order, in which by his providence be has placed all things. It may be understood, first, in reference to the course of nature. Be not angry nor fretful against the Almighty in unreasonableness of winds or weather, in losses by sea or land, in sickness, infirmities, or deformities, which he suffers to befal thee or thy relatives; nor murmur at the unsuccessfulness of any means, or weakness of any endeavours, thou mayest adopt to rectify these casualties. This was the sin of Israel in the wilderness, Exod. 17:2, 3; Numb. 11:4, 5, 6; 2 Kings 6:33; Jon. 4:8, 9. Secondly, as to civil policy and the management of human societies. If thou seest great concussions of states, depopulation of countries, translation of kingdoms, plucking down, and rooting up, the sword devouring as it pleaseth; neither wonder nor murmur, but seriously consider, that an overruling providence regulates all these changes, which calls for silence and contentment under his administrations, Job 9:5–13. and 12:14–24; Ps. 75:6, 7; Isai. 2:10–19; Dan. 2:11; Jer. 18:6, 10. and 47:6, 7; Ezek. 14:17. Thirdly, in relation to the sins and miscarriages of mankind. When thou seest men incorrigible in wickedness, and so perverse that no means will reclaim or reform them, consider the work of God’s most righteous judgment in hardening whom he will; and remember, that God is so holy, that he would not suffer sin to prevail, if he were not also equally wise and powerful to order it so as to secure his own glory: hence no wickedness shall proceed further than to execute his predeterminate counsel; and the remainder of it he will restrain, Rom. 9:18; 1 Sam. 2:25; Gen. 50:20; Exod. 7:3, 4; 2 Thes. 2:11, 12; Acts 4:28; Rom. 11:8; Ps. 76:10.

Edward Reynolds, A Commentary on the Book of Ecclesiastes, ed. Daniel Washbourn (London: Mathews and Leigh, 1811), 223-25.

Another reason for obeying the injunction given in verse 10. Complaining is vain; God has ordained it so, and, however crooked it may appear to us, no man can rectify it. רְאֵה, see, consider, bear in mind, remember. The expression moreover, which is often omitted in Hebrew, must be supplied in the translation, מַעֲשֶׂה, work, i.e., of providence, appointment, ordaining; so also לְתַקֵּן, to rectify, and עִוֵּת, to make crooked, are used in a spiritual sense. The interrogative, in which the last clause is expressed, is tantamount to an emphatic denial, i.e., no one can, &c. (vide supra, 1:3). For the pleonastic suffix in עִוְּתוֹ, see 2:12. The Septuagint’s rendering of כִּימִייוּכַללְתַקֵּןאֵתאֲשֶׁרעִוְּתוֹ by ὅτι τίς δυνήσεται τοῦ κοσμῆσαι ὅν ἄν ὁ φεὸς διαστρέψη αὐτόν; for who is able to make him straight, if God has distorted him? which is followed by the Vulgate, QUOD NEMO POSSIT CORRIGERE, QUEM ILLE DESPEXERIT, that no man can correct him whom He has despised, has evidently originated from the traditional explanation,

Christian D. Ginsburg, Coheleth, Commonly Called the Book of Ecclesiastes: Translated from the Original Hebrew, With a Commentary, Historical and Critical (London: Longman, Green, Longman, and Roberts, 1861), 377.

VERSE 14a:

4בְּי֤וֹם טוֹבָה֙ הֱיֵ֣ה בְט֔וֹב וּבְי֥וֹם רָעָ֖ה רְאֵ֑ה

In the good day let it be in good, but in an evil day see/consider

VERSE 14b:

גַּ֣ם אֶת־זֶ֤ה לְעֻמַּת־זֶה֙ עָשָׂ֣ה הָֽאֱלֹהִ֔ים

Also this, corresponding to that God made

VERSE 14c:

עַל־דִּבְרַ֗ת שֶׁלֹּ֨א יִמְצָ֧א הָֽאָדָ֛ם אַחֲרָ֖יו מְאֽוּמָה

On/onto the word/matter this not to search/find the Adam after him from something/nothing.

For לְעֻמַּת, in connection with, like, see 5:15, and for עַלדִּבְרַת giving the motive or occasion of the action, see 3:18.

Christian D. Ginsburg, Coheleth, Commonly Called the Book of Ecclesiastes: Translated from the Original Hebrew, With a Commentary, Historical and Critical (London: Longman, Green, Longman, and Roberts, 1861), 378. Thus, the thing not to search out is the dbrth.

With the sentiment conf. 8:15; 9:7–9, and mark the reason given, Deut. 28:47, for the curses which should come upon Israel, “Because thou servedst not the Lord thy God with joyfulness and with gladness of heart for the abundance of all things.” The next clause is rendered by the Arab. Vers. “look upon the day of adversity,” i.e., keep it in view, be prepared for it; malam diem prœcave, Vulg.; but this rendering does not preserve the evident sameness of construction between בְּיוֹםטוֹבָה and בְּיוֹםרָעָה, hence rightly the Eng. Vers., “in the day of adversity consider.” What we should consider is, that affliction comes from God, and therefore calls for submission (Micah 6:9), that it is sent for our good, to show us the vanity of the world, to bring us to repentance for sin, and to earnest preparation for a better life. “Let no man flatter himself that any thing external will make him wise or virtuous, without his taking pains to learn wisdom or virtue from it.” (Archbp. Whately’s Notes on Essay V. of Lord Bacon, p. 59.) Observe the paronomasia or alliteration between טוֹבָה and טוֹב; רָעָה and רְאֵה. לְעֻמַּת over against, Eng. Vers., or equally with, even as, Gesen. Lex., see עֻמַּת, 5:15. עָשָׂה hath ordered, or hath arranged. עַל־דִּבִרַתשֶ to the end that, Gesen. Lex., conf. 3:18. אַחֲרָיו after him; if the suff. is used as a reflex pron. (§ 124, 1, b), referring to הָאָדָם, as in 3:22, 6:12, the meaning is that God has so ordered the vicissitudes of good and evil that man may never find out what shall be after himself, i.e., be able to foresee with certainty the future; but if the suff. refers to Elohim, that man may not after God find out any thing, i.e., any thing wiser or more suitable than the arrangements of God’s Providence, nor be able to follow in God’s track, and trace His footsteps, God’s ways being inscrutable, conf. 8:17; Rom. 11:33.

J. Lloyd, An Analysis of the Book of Ecclesiastes: With Reference to the Hebrew Grammar of Gesenius, and With Notes Critical and Explanatory (London: Samuel Bagster and Sons, 1874), 93-94.

Doct. Whatsoever the estate of times be, it is our part to consider the work of God as so disposing the times, and in setting good and evil times one against another; and accordingly in good times to be in goodness, and in ill times to look at God’s hand as only able to amend therein. As who should say, Look not at the creature as the chief agent in the estate of the times, but consider his hand in all estates, and make use of them, as his hand leadeth unto, Job 1:21.

1 It is God’s work, first, To send. 1. Good times, 2 Chron. 2:11; 2. Evil times, Prov. 28:2. Secondly, To set good and evil times in a vicissitude or interchange, one contrary over against another, Jer. 18:7, 9. In good times, first, God maketh men’s, or at least some chief men’s, hearts and ways right before him, 1 Sam. 13:14; secondly, God giveth them a right course, and good success in their proceedings, Jer. 22:15, 16; 2 Chron. 17:3–5. In evil times, first, God giveth men up to the crookedness of their own hearts and ways, Ps. 125:5, and 81:11, 12; 2 Chron. 28:1; secondly, God sendeth them cross and crooked issues of their ways, 2 Chron. 28:1–6, 16–20; Jer. 22:17–19; Ps. 18:26.

2. God setteth these good and evil times interchangeably one against another. Saul’s times were, bad; the times of David and Solomon good. Reho—boam and Abijam bad; Asa and Jehoshaphat good.Joram and Joash bad; Uzziah and Jotham good. Ahaz bad; Hezekiah good. Manasseh and Amonbad; Josias good; his successors, to the captivity bad, after the captivity good.

Reason 2. From the humiliation and reformation of God’s people in adversity. Hosea 5:15, with 6:1, 2.

Reason 3. To the end we should find nothing after God. as in the text—to wit, first. No stability in the creature, but unsettled vicissitudes; secondly, No fault in God and his administrations. So the phrase and word is taken, John 14:30 Job 31:7.

John Cotton, A Brief Exposition With Practical Observations Upon the Whole Book of Ecclesiastes, Nichol’s Series of Commentaries (Edinburgh; London; Dublin: James Nichol; James Nisbet & Co.; G. Herbert, 1868), 67-68.

God has set prosperity and adversity over against each other in men’s history. Why? “To the end that man should find (find out) nothing after him.” The meanings somewhat obscure at the first glance. But the sentiment corresponds with 9:1, where it says, “No man knoweth either love or hatred (whether God loves or hates him) by all that is before them.” God’s outward dealings furnish no clue as to God’s love to us. They are various, that we may not know what is to be our future lot. “Man can find out nothing after him;” i. e., no satisfactory explanation after all his inquiries, if this life is man’s entire existence. And the next verse corroborates this view.

Loyal Young, A Commentary on the Book of Ecclesiastes (Philadelphia: Presbyterian Board of Publication, 1865), 168.

1 My son, be attentive to my wisdom; incline your ear to my understanding, 2 that you may keep discretion, and your lips may guard knowledge. 3 For the lips of a forbidden woman drip honey, and her speech is smoother than oil, 4 but in the end she is bitter as wormwood, sharp as a two-edged sword. 5 Her feet go down to death; her steps follow the path to Sheol; Proverbs 5:1–5 (ESV)

29 Who has woe? Who has sorrow? Who has strife? Who has complaining? Who has wounds without cause? Who has redness of eyes? 30 Those who tarry long over wine; those who go to try mixed wine. 31 Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. 32 In the end it bites like a serpent and stings like an adder. Proverbs 23:29–32 (ESV)

The Christian concern for human beings as human beings, whether of human beings unborn or human beings at advanced age and weakness seems striking strange to other people who don’t hold the same premise. Once a student in one of my classes let the States to go to Pakistan to bring supplies to people, most of whom were Muslim, suffering from the earthquake of 2005 (Kashmir earthquake). He reported that many of the international supplies were pillaged before they could make to victims. While most of the help actually being delivered was delivered by Christians — which is strikingly odd considering the difficulty that Christians routinely face in Pakistan.

Now, I am not so silly as to say as that everyone who claims Christianity acts remotely like a Christian. Nor do I do deny the decency and good that some atheists have done. Kurt Vonnegut the atheist novelist who penned many lines which made me think and shirk and laugh had a character quip in God Bless You Mr. Rosewater, There’s only one rule I know of babies, …you’ve got to be kind!

What I am stating is that Christianity rightly understood thinks the human being to be the pinnacle of God’s creation — the very image of God himself. And thus, the Christian must honor human beings as valuable because the human being exists.

In John 16:21, Jesus of the movement from pain to joy when a woman gives birth:

When a woman is giving birth, she has sorrow because her hour has come, but when she has delivered the baby, she no longer remembers the anguish, for joy that a human being has been born into the world.

Note that, she rejoices because a “human being has been born in the world.” The nature of this valuation of human beings often places Christians at marked disagreement with other human beings when it comes to political decisions. And surely any number of inconsistencies between practice and theology could be waved as hypocrisy.

But only a Christian would be a hypocrite when it comes to matters of oppression or slavery or other misuse of human beings. Unless there is a greater moral context to make a judgment, a condemnation of slavery (say) is a matter of taste, not a matter of evil. Hatred of oppression may be a real subjective motive, but the subjective distaste does not make it “evil”.

One may argue that the Christian valuation of human is delusional (because it is a mere “preference” – as are all valuations), but it is the basis upon Christians base their understanding of ethics, morality and salvation.

The Christian must love another because they are human — such love is required to supersede even personal considerations and the response of the other:

44 But I say to you, Love your enemies and pray for those who persecute you,

45 so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.

Matthew 5:44-45. Christian love is grounded in the nature of God and the nature of humanity. It is not bound in the nature of a particular immediate personal relationship.

Indeed, Christians would do go further in their practical love to other human beings were we to more fully consider our doctrine. The Dutch theologian Bavinck writes (vol. 3 of his systematic theology) put this well:

Man is a rational animal, a thinking reed, a being existing between angels and animals, related to but distinct from both. He unites and reconciles within himself both heaven and earth, things both invisible and visible. And precisely as such he is the image and likeness of God. God is most certainly “spirit,” and in this respect also the angels are related to him. But sometimes there is reference also to his soul, and throughout Scripture all the peculiar psychic feelings and activities that are essentially human are also attributed to God. In Christ, God assumed the nature of humanity, not that of angels. And precisely on that account man, rather than the angels, is the image, son, and offspring of God. The spirituality, invisibility, unity, simplicity, and immortality of the human soul are all features of the image of God.

Thomas Adams put it thus, “Man as God’s creation left him was a goodly creature, an abridgement of heaven and earth, an epitome of God and the world; resembling God, who is spirit, in his soul; and the world, which is his body, in the composition of his. Deus maximus invisibilum, mundus maximus visibilium — God the greatest of invisible natures, the world the greatest of visible creatures; both brought into the little compass of man” (Mystical Bedlam, Collected Works, vol. 1, p. 255).

The human being, the human, body and soul, is the great cross-roads of Creation. Jesus Christ as the human being is the point of intersection between God and human beings. It is for this reason he said, “I am the way, the truth and the life. No one comes to the Father but through me” (John 14:6).

For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.

6 But godliness with contentment is great gain, 7 for we brought nothing into the world, and we cannot take anything out of the world. 8 But if we have food and clothing, with these we will be content. 9 But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

We can have everything we could ever use and still be discontent, because discontentment is not based upon what we possess but rather that we are prevented from possessing some other thing – even if we can’t use or don’t need it. Discontentment begins where the great Idol Self cannot compel another to be or do or give in subservience to Self. Discontentment, in its very heart of hearts, is a desire to displace God and set up the Self in God’s place. It is the desire to be a creature without a Creator.

As Robert Candlish notes, this is an evil with very deep roots:

I. Thus, first, he insinuates doubts regarding the equity and goodness of God:—“Yea, hath God said, Ye shall not eat of every tree of the garden?” (ver. 1). Can it be? Has he really subjected you to so unreasonable a restraint? And the insinuation takes effect. Suspicion begins to rankle in the woman’s breast. In her very manner of citing the terms of the covenant, she shows that she is dwelling more on the single restriction, than on all the munificence of the general grant. In the Lord’s first announcement of it, the main stress is laid upon the grant. It is expressed with a studied prodigality of emphasis; “of every tree of the garden thou mayest freely eat.” And the single limitation is but slightly, though solemnly, noted; “but of the tree of the knowledge of good and evil, thou shalt not eat of it.” The woman, however, drinking in the miserable poison of suspicion which the serpent has instilled, reverses this mode of speaking. How disparagingly does she notice the fulness and freeness of the gift;—“we may eat of the fruit of the trees of the garden!” That is all the acknowledgment she makes; and there is no cordiality in it. It is not “every tree,” nor, “we may freely eat;” but, “we may eat of the fruit of the trees;”—as if the permission were grudgingly given;—and as if it were altogether a matter of course, and even less almost than her right. On the other hand, she dwells upon the prohibition, amplifying it and magnifying it as an intolerable hardship;—“but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it” (2:16, 17; 3:2, 3).

Is not this the very spirit of Jonah, to whom it was nothing that Nineveh was given him as the reward of his faithful preaching, if the gourd that refreshed him was removed? Is it not the temper of Haman, who, amid all the riches and splendour of court favour, cried out in bitterness of soul;—“All this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate?”

Robert S. Candlish, The Book of Genesis, Vol. 1 (Edinburgh: Adam and Charles Black, 1868), 62-63.

This chapter lists specific areas where the change from trellis to vine will occur. Without covering each particular element (buy the book), I wish to consider three general themes to the approach. These themes are present in the list provided within T&V – and these will apply to other circumstances not specifically addressed in the chapter.

Start with the Holy Spirit’s Gifts, Given by the Grace of Christ

In Ephesians 4, Paul explains that Jesus obtained gifts of ministry for the church:

7 But grace was given to each one of us according to the measure of Christ’s gift. 8 Therefore it says, “When he ascended on high he led a host of captives, and he gave gifts to men.” 9 (In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? 10 He who descended is the one who also ascended far above all the heavens, that he might fill all things.)

11 And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, 14 so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.

15 Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. Ephesians 4:7–16 (ESV)

Christ came to the earth and through his death, burial, resurrection and ascension became the one to distribute gifts to men. These gifts have been distributed to and within the church:

But to every-one. He now describes the manner in which God establishes and preserves among us a mutual relation. No member of the body of Christ is endowed with such perfection as to be able, without the assistance of others, to supply his own necessities. A certain proportion is allotted to each; and it is only by communicating with each other, that all enjoy what is sufficient for maintaining their respective places in the body.

4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of service, but the same Lord; 6 and there are varieties of activities, but it is the same God who empowers them all in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are empowered by one and the same Spirit, who apportions to each one individually as he wills. 1 Corinthians 12:4–11 (ESV)

Take these two passages together: The church is a place in which Christ gives gifts which are apportioned by the Holy Spirit as the Holy Spirit wills. Thus, a particular congregation is a particular assemblage of gifts given and arranged for the purpose of making those people in-that-congregation disciples of Jesus Christ.

Thus, when working through the matters of ministry, it would be wisest to start with the Holy Spirit’s gifts – not the ministry structure we have maintained for 20 years. Trellis work starts with the structure and looks for people to keep the trellis aloft.

Train the Workers for the Work

The gifts of the Holy Spirit take development and training. Consider this: Jesus sent the disciples to Jerusalem where they remained awaiting the gift of the Spirit. And while they waited, they “devoted themselves to prayer” (Acts 1:14). In those days Peter also instructed the disciples (Acts 1:15, et seq.). They prepared for ministry by choosing Matthias. When Paul gives instructions to Timothy on deacons and elders, he cautions against recent converts and those who are untested. Paul specifically instructs Timothy to “teach and urge these things” (1 Tim. 6:2). Paul tells Timothy to follow a pattern of sound words, i.e., a body of knowledge in which Timothy was trained (2 Tim. 1:13). Paul tells Timothy to “devote yourself to the public reading of Scripture, to exhortation and to teaching”.

In short, ministry work requires preparation:

1 You then, my child, be strengthened by the grace that is in Christ Jesus, 2 and what you have heard from me in the presence of many witnesses entrust to faithful men who will be able to teach others also. 2 Timothy 2:1–2 (ESV)

An interesting note from T&V on the failure to train:

Volunteers are the ones who maintain and expand church programs. …The danger of having such willing volunteers is that we use them, exploit them and forget to train them. They burn out and their ministry is curtailed, and we find that we have failed to develop their Christian life and ministry potential (T&V 19-20).

The Church is Local and Global

Sometimes we can become so chauvinistic regarding our personal congregation that we resent or do not seek to train those who will or may not stay within our own congregation:

Once we’ve spent time and resources training our leaders, we soon fear losing them. …We must be exporters of train people instance of hoarders of trained people (T&V, 25).

The work of ministry primarily takes place within local congregations. I love the local congregation and I love the local congregation where I attend and serve. However, this local congregation is little more than a tiny fort of a great army spread out over time and across the earth. When a trained ministry is transferred to another different fort, the work still goes to the same army even if it does not go to the same fort. The analogy works as well with hospital and medical workers (another image of the church – both are true, it is an army and a hospital).

1 Do not rebuke an older man but encourage him as you would a father, younger men as brothers, 2 older women as mothers, younger women as sisters, in all purity. 1 Timothy 5:1–2 (ESV)

Counseling and confrontation are not encounters between professionals and clients; it is an act of mutual love and concern between members of the same family. Indeed, John MacArthur labels this section of his commentary on 1 Timothy, “Confronting Sin in the Spiritual Family.”

First, the overview:

But before going into specific areas, Paul sets out guidelines indicating how Timothy should relate to four different types of people.

• AN OLDER MAN SHOULD NOT BE REBUKED BUT ENCOURAGED ‘as you would a father’. This does not mean that he cannot be corrected. The ‘rebuke’ Paul speaks of is an expression of strong disapproval. The New International Version expresses well the force of what Paul says by translating it as ‘rebuke … harshly’. If an older man needs correction, Timothy should not be disrespectful or condescending towards him. Instead, he should come alongside him and treat him with the kind of respect he would show to his own father.

• YOUNGER MEN ARE TO BE TREATED LIKE BROTHERS. He should help, support and encourage them.

• OLDER WOMEN SHOULD BE TREATED LIKE MOTHERS, with respect and care.

• YOUNGER WOMEN MUST BE TREATED LIKE SISTERS, ‘in all purity’. Timothy must not play games with their affections, flirt with them or look at them lustfully. He should treat them with the same kind of innocence that he would show to his sister.

These are timeless principles which will help us to keep good relationships with people in our own church family. Let us make sure that we treat those older than we are with the same respect we should show to our parents, that we come alongside and encourage people who are the same age as we are, and that we treat members of the opposite sex with purity.

In giving these instructions, Paul was training Timothy in such a manner to present a model of godliness. First, Timothy was required to present a model of Christian love, which would declare that those in the church were indeed disciples of Jesus (John 13:34-35). Second, he was to act in demonstrative love toward those in the congregation. Paul himself described love remarkable forbearance and kindness (1 Cor. 13:4-7). Here, Paul lays out the elements of that love in a particular context. Third, Paul taught Timothy how to act in such a way that those in congregation would have a pattern to imitate themselves. The pastor, the elder, the counselor, the more mature sister or brother are to live in such a way that others can see and imitate their conduct (1 Cor. 11:1):

Paul wanted the action of Timothy and the church toward these various groups to win the esteem of the largely heathen population in Ephesus. Proper behavior toward all of these groups demanded respect, compassion, and the giving of financial help where needed. Christians who did this would demonstrate a life-style the pagan population could understand and admire.

Paul and his readers were aware of the spiritual sense in which Christians were related to one another as brothers and sisters (Mark 3:31–35). Paul requested treatment that recognized these family relationships. In giving these directions, Paul was aware of Timothy’s youthfulness; and he wanted Timothy to avoid disrespect, insecurity, or temptation to immorality.

5:1 In dealing with the older men116 Paul urged Timothy to avoid a harsh, insensitive treatment which would not appreciate their age. The term “rebuke,” mentioned here only in the New Testament, describes a severe verbal pounding. Such treatment would show no appreciation for age. The youthful Timothy faced a ticklish situation in appealing to older men, but differences of age did not make admonition to these men any less necessary.

Timothy was not to talk down to younger men, but he was to treat them as equals. The term “exhort” demands a kindlier, more considerate approach than the previously denounced “rebuking.” Those who err would need to receive some rebuke for their behavior, but Timothy was to avoid a pompous approach in relating to them.

…5:2 Paul directed Timothy to treat the older women respectfully as mothers (cf. Rom 16:13). A church leader would find it virtually impossible to heap verbal abuse on an older woman if he showed personal respect for her.

Younger women posed a special problem for Timothy. He was to treat them as sisters and maintain a purity which would banish all evil in thought and deed. The lack of purity among the younger women may have caused special problems for the entire Ephesian church (see 2 Tim 3:6–7; 1 Tim 5:11). The word “purity” calls for modesty and chastity in all relationships.

Paul intended to mold Timothy into a wise leader who could deal individually with his flock. He did not want Timothy only to give admonitions. He wanted him to provide an example which other Ephesian Christians could imitate.

The young Christian, having seen that a great line exists between the believer and the unbeliever, being the born again and the dead (1 Pet. 1:3; Eph. 2:1-3) often seeks to demarcate the right and the false with greater ferocity and less wisdom than meets the case. Too easily, the young Christian, diligent for the honor of the Church and the purity of the Gospel, tilts at all comers and checks everything by the narrowest point of his own congregation.

It takes great maturity to distinguish between the time to confront and the time welcome with differences. The first instruction of Paul to Timothy reads:

3 As I urged you when I was going to Macedonia, remain at Ephesus so that you may charge certain persons not to teach any different doctrine, 4 nor to devote themselves to myths and endless genealogies, which promote speculations rather than the stewardship from God that is by faith. 5 The aim of our charge is love that issues from a pure heart and a good conscience and a sincere faith. 1 Timothy 1:3–5 (ESV)

Note that Paul laid the instruction upon Timothy a man who had traveled with and had learned under Paul for something likely more than 15 years (Paul meets Timothy during the Second Missionary Journey (A.D. 49-52), Acts 16:1-3; and writes 1 Timothy somewhere around A.D. 65). Paul also warns Timothy about those who senselessly fight about words:

22 So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. 23 Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. 24 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. 2 Timothy 2:22–26 (ESV)

To distinguish danger from difference takes wisdom: in particular it takes understanding whether one truly holds to Jesus or merely holds to an opinion.

John gave Jesus the opportunity to make such a distinction in Mark 9:38-41:

38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us.” 39 But Jesus said, “Do not stop him, for no one who does a mighty work in my name will be able soon afterward to speak evil of me. 40 For the one who is not against us is for us. 41 For truly, I say to you, whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward. Mark 9:38–41 (ESV)

One might be surprised to find John as the one marking off the difference. Bruce explains that John at this point is not what John will become:

John, it will be observed, does not disclaim joint responsibility for the high-handed proceeding he relates, but speaks as if the twelve had acted unanimously in the matter. It may surprise some to find him, the apostle of love,[14.24 consenting to so uncharitable a deed; but such surprise is founded on superficial views of his character, as well as on ignorance of the laws of spiritual growth. John is not now what he will be, but differs from his future self, as much as an orange in its second year differs from the same orange in its third final year of growth. The fruit of the Spirit will ultimately ripen in this disciple into something very sweet and beautiful; but meantime it is green, bitter, and fit only to set the teeth on edge. Devoted in mind, tender and intense in his attachment to Jesus, scrupulously conscientious in all his actions, he is even now; but he is also bigoted, intolerant, ambitious. Already he has played the part of a very high churchman in suppressing the nonconforming exorcist; ere long we shall see him figuring, together with his brother, as a persecutor, proposing to call down fire from heaven to destroy the enemies of his Lord; and yet again we shall find him, along with the same brother and their common mother, engaged in an ambitious plot to secure those places of distinction in the kingdom about which all the twelve have lately been wrangling.

Love provides some more false motives for mortification. One may seek to lay off a sin, not because sin is a wrong against a holy God. Rather, one may seek mortification to ease the conscience or to look good before others. In both instances, one may cease from a certain sin because it is too much for their conscience or too much for their company. One man may not sin because he cannot sleep well, another because he wants no bad press.

I knew a man once who committed serial acts of sexual immorality, which required him to lie to another woman on a consistent basis. I asked him whether this troubled his conscience. He stated that it “used to” but after awhile, he got used to it. Conscience is a door keeper, but conscience cannot bar the door. Given enough trouble, conscience will fold turn the heart over to its desires. Given enough trouble, conscience will eventually keep quiet. First Timothy 4:2 refers to such as those who “consciences are seared”.

The one who refuses to sin merely on the ground politics will end up like politicians, who are famous for being found out. No man or woman is perfect, and thus we should not be surprised to find error in another’s life. Moreover, such a discovery is a time for sorrow — not gloating. Yet, we must realize that even people with tremendous standing, people whose lives are under constant scrutiny, cannot restrain from sin even under the fear of exposure.

The only sure stay for sin is a life which seeks to glory God — who sees at all time, who knows all things, and who gives change from the heart outward. Only a life constrained by the love of Christ has a hope of mortifying sin (2 Cor. 5:14).

Love also proposes a final means of false opposition to sin: those who mortify sin “faintly and slowly”. These are people who truly do not want to be rid of their sin. Such a person is one who has not aimed for true mortification, and thus wants only the appearance of mortification. These are the children who are given a task against which they rebel. They may set off to clean their room or weed the garden, but as soon as they turn the corner their heals dig in and their pace slows.

These various false mortifiers will be found in counseling: They will come in all aflush because their husband will leave them or their conscience is troubled. You will speak with them, encourage them, pray for them, ease their conscience and seek to reconcile their marriage. Then when the trouble subsides, they will drift and then run to their former sin. They are like Pliable in Pilgrim’s Progress who very much want the Celestial City and yet have no sure sense of sin upon their back. They dislike the trouble of sin but do not hate the stain of sin. They want their sin — only without consequence.

When counseling look to see how diligently the counselee responds to spurs to mortification. If he responds slowly, then consider whether he is a false professor.

7 Have nothing to do with irreverent, silly myths. Rather train yourself for godliness;
8 for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come.
9 The saying is trustworthy and deserving of full acceptance.

10 For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.

1 Tim. 4:6-10

And 1 John 3:2-3:

2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is.
3 And everyone who thus hopes in him purifies himself as he is pure.